Bilal Philips – Transcendency Part 1

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Salam aleikum wa rahmatullah wa barakato. I'd like to welcome you, dear viewers to another in the series, the best of tawheed.

In this series we have been looking at what are the best evidence is to establish the correct and authentic understanding of this concept of monotheism in Islam, the unique unity of a law, how do we maintain it? We have looked at the theoretical aspects of it, and the evidence is connected to it. And we've also looked at what violates it. Why Christianity, Judeo Judaism is not from the Islamic perspective considered to be monotheism. Islam considers their version of monotheism to be idolatry.

How is that by understanding the intricacies of the Islamic pristine pure view of monotheism?

This is possible, it's possible to grasp this. And this is, of course, very important to the Muslim world today, as it has come under inferences from various quarters, which have clouded, distorted and affected that pure monotheistic view, so much so that we have Muslims today who are worshiping other than a law while claiming they're worshipping Allah, calling on saints, calling on imaams, believing that their prayers can be answered by other than a law that now exists in the Muslim world, something unthinkable in the time of the prophet may God's peace and blessings be upon him and his companions, those early generations, this was not a thought it was not possible. Now, those

that we looked at were violations in the form of tawheed, or the aspect of our head we called the tauheed of dominion, or the tauheed of lordship, in Arabic, referred to as tauheed, a rubia, the idea of a laws dominion over his creation, and nothing happens in that creation, without his will and his permission.

Now we're going to look at another area which has to do with the attributes of a law, because we said the second major area where our heat has to be maintained is that we understand who is a law in terms of the attributes which are unique to him, we distinguish them from human attributes so that we don't confuse a law with his creatures. So we did identify previously, some examples, you know, where Allah is depicted, for example, as a man that involves corruption of the attributes of Allah, whether his attributes are corrupted by saying, okay, he created the world and he rested. He said, this is not acceptable. This is giving the attributes of his creatures to himself, always found

texts from the Old Testament, where it said God repented from what he wished to do to his people. They say, Who did he repent to? This is corruption again, in the attributes in our law, and so on and so forth. Wherever Allah has been given form,

definition, calling him for example, a Spirit God is a spirit. No, we don't have the authority to say that

You know, God created spirits, the spirits of human beings, the spirits of the jinn, God create the spirit is created to say that God is a Spirit this as Christian theology teaches. From the Islamic perspective, this is abhorrent. Now, one of the attributes that we're going to look at is a critical attribute, which is commonly shared by those involved in worshiping God in His creation, that attribute is known as Aloo,

or transcendence. The idea that God is not a part and parcel of his creation. We talked before about urban Arabi and others who said that everything is a law, analyze everything and how that is pantheism actually, in the end, involves, you know, making no distinction between the creation and the law. So meaning that you can worship any aspect of creation you want, even you want to worship yourself, it's okay. We say this is clear contravention of the laws of Islam, we're not allowed to bow to worship any aspect of creation. So, talking about this particular attribute, Allah Allah, Allah refers to himself as Li Li,

the one who is above all, this concept that he is not within his creation, he is not surrounded by his creation, is creation is distinct and different from himself. This concept is a fundamental concept of Islamic belief in understanding who is a law. Now, what you find is that in the majority of religions, when people have accepted

God as being a part of creation,

you find that in their texts, in their teachings in their religious stories, or whatever. For example, in the Christian context, Prophet Jesus is claimed to be God, he walked the earth, a man

who was supposedly crucified and died and was resurrected. In the Old Testament, what is called the Torah, part, Torah, in Genesis, it is mentioned there that Jacob

entered into a wrestling match with God, that God became a man wrestled with Prophet Jacob, and Jacob won the wrestling match. And at the end, he gave Jacob the name,

Israel, which meant one who wrestled with God,

and succeeded also for the Hindus, Brahman we talked about the Supreme Being was supposed to be in every place and in everything, he became worshipped in any object. So, there are millions of objects, that Hindus have taken for worship, whether it is Hanuman,

or the elephant head, God, Ganesh, so on and so forth. Gods of all, forms, shapes everything.

God in creation, so much so that they have even taken the unthinkable

as an object of worship, if you have the opportunity to Google,

your Google Shiva Lingam,

who, as an object of worship, became one of the most popular forms in which God is worshipped. Something so reprehensible. I am ashamed to even speak about it. Here. Beyond giving you the name, Shiva Lingam, Lingam being spelled Li n gam, research it. Go on Google, he will find from the writings not just of those who have written about Hinduism, but Hindus themselves writing about it, explaining and you wonder how it is possible that people could accept this and worship

objects of creation. So

This idea, the

Hindu idea of God being every Brahman being everywhere and in everything.

This idea crept into Muslim thought. In the centuries, after the time of the Prophet, Muhammad Sallallahu Sallam in around the ninth century, it became a dominant concept of one area of deviant philosophy, which is labeled Islamic, but in fact, was an Islamic, it came in as God being everywhere. And in everything. This idea was promoted very strongly and spread all over the Muslim world.

And it wasn't until the mom asked me to be humble, in the latter part of the ninth century, stood his ground, fought this belief, people fell in behind them, and its dominance was stopped, the Morteza light fought

was brought to a halt. So this claim of God being everywhere, didn't dominate the

scholarship, at least from Muslim world, but in the common masses, it still continued to spread. So today, if you ask some Muslims, where is the law,

he or she will automatically tell you

is everywhere.

This thought, is actually not an Islamic thought it is from foreign sources. And we will be looking at how it contravenes and violates the Islamic concepts, and the harm that comes from it

in our extension after the break, so we hope that you will stay with us while we take a brief break, and we will see you after the break.

Salaam Alaikum. Welcome back from the break.

Before the break, we were looking at a concept,

the concept of God being everywhere and in everything. This we said,

is a Hindu concept widespread in Hinduism, which has been adopted by Christianity, where Christians hold that the human soul is divine, a part and parcel of God's soul, possibly every human being has God within him. This idea

goes against the understanding of a loss attribute of Alou, or transcendence. Because if a lie is transcendent, he is above and beyond these creatures, then the idea of him being within his creation is contradictory. Now, what we have to keep in mind here is that the arguments which are used to support idolatry, usually end up

on this point.

Since God is everywhere, and in everything, why can't we worship him

as a statue,

or as a man,

or as a cow, or whatever? Or what's the problem? Since God is everywhere, and in fact, we even had statements, you know, by people like him in Arby's, talking about a law being everywhere and in everything that you know, you can worship Allah outside of yourself, or you could even worship Allah inside yourself. You could worship your own self.

And you will be worshiping Allah. So this type of

thought, it goes against the rules of Islam, which says, No, you can only worship a law outside of his creation, you don't worship Him in His creation, you cannot worship him as a man

to worship him as a man is idolatry. To worship Him in a statue is idolatry.

In an animal, in a star or whatever, as long as we're worshipping Him in His creation, it is idolatry. So Islam is fundamentally opposed to this concept.

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